Here are the slides I had prepared for my paper presentation at the Conference “Mauritius after 50 Years of Independence: Charting the Way Forward” which was held from 28 to 30 June 2017 at the University of Mauritius in collaboration with the Mauritius Research Council.

A talk by Mathieu Claveyrolas from the Centre National de la Recherche Scientifique (CNRS) and L’Ecole des Hautes Etudes en Sciences Sociales (EHESS), facilitated by Ramola Ramtohul (both in the above picture).

This talk was hosted at the University of Mauritius on Wednesday 19 April 2017 and was based on a forthcoming publication. Mathieu Claveyrolas has been doing research on Hinduism for a number of years in India and Mauritius.
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Three central concepts were present during the talk: Hinduism, the plantation and creoleness. The researcher stated that Hindus in Mauritius often tend to refer to India’s Hinduism as a matrix. For example, the use of kalimayes was often deemed to be temporary until real temples are built like in India (but in India, says Claveyrolas, kalimayes are actually widespread in rural areas). He also alluded to the resilience of the caste system in Mauritius and how the Kalapani (black water) is only a problem for the orthodox Brahman group, not for indentured labourers.

In literature about Hinduism in Mauritius, there are several leitmotifs: Mauritius as the center of the world, the land of transit or the relegated island. Paradoxically, the Indo-Mauritian identity is seen as either that of the dispossessed quasi-slaves or of quasi-conquerors and torch-bearers of Indian wisdom (cf Hazareesing).

Politics of exclusion: There is a significant tendency to ignore Mauritian Muslims as belonging to the Indo-Mauritian group (by virtue of the fact that their ancestors also came from India). Mathieu Claveyrolas highlighted that some Muslim saints used to be objects of devotion in Hindu temples (and still are in some temples in India). There is also a tendency to demarcate Tamils from the Hindu Indo-Mauritian community (despite the fact that Tamils are considered as part of the Hindu family in India).

Through processes of “patrimonialisation”, the historical plantation operates as a shared legacy. But denial of this phenomenon leads to communalist differentiation. In keeping with this differentiation, modern “patrimonialism” has given rise to differentiated sites such as Aapravasi Ghat and Le Morne.

Comparison Mauritius / Guadeloupe: In Mauritius, the Hindu gods are deemed to be very much present on the territory (e.g. rocks in cane fields as manifestations of the Hindu gods, the Ganga Talao as an offshoot of the sacred Ganges) whereas in Guadeloupe, the gods are only visiting the land when they are evoked during prayers. Some have sought explanation in mythic stories about the gods’ pearl necklace which was broken and whose beads were spilled around the globe (including in Mauritius) so that Mauritius is deemed to have been part of India all along. A more down-to earth explanation could be that the demographic proportion of Hindus is different in Mauritius (majority) compared to Guadeloupe (minority) so that there is more perceived legitimacy on the part of Mauritian Hindus to be able to affirm that the Hindu gods reside on the island in a permanent way (process of “enracinement”).

Changes in the practice of Hinduism: These mainly occur due to claims that ancestors did something wrong and that the Mauritian Hindus thus need to go back to so-called original practices as in India to be able to reclaim authenticity.
There is also a concurrent process of geographical expansion of Hinduism outside of the plantation from villages to towns, to the rivers and to the seaside. The Maha Shivaratree processions attest to this while preserving a form of competition between various groups from different localities.

The process of “decreolisation”: Mauritian Hindus are the products of (1) popular India and (2) the Mauritian plantation (which is a crushing structure that demands adaptation) and thus can be considered as part of the Creole world (insofar as there are hybridisation processes at work). Yet, the discourse favoured by elites privileges a particular view of Hinduism (reclaiming a mythical “authentic” identity) although they contradict the real practices in temples and villages. This mythical discourse participates in the process of “decreolisation” of Hinduism on the island.

Indian diaspora: Hindu Mauritians are not considered as part of the Indian diaspora but the policy of granting PIO/OCI is part of a geopolitical strategy to enhance the influence of India in the world.

I have recently been embarked onto a research project entitled “Revisiting the linguistic and ethnographic specificities of Rodrigues” together with sociolinguists Arnaud, Yannick and Yani and ethnographist Daniella. The project was officially launched in Rodrigues in September when we had our first visit. We also conducted a workshop with potential collaborators there as well as some preliminary fieldwork for the research.

The last time I had been in Rodrigues was in 2000 for our honeymoon. So this 2016 visit was an opportunity to meet a large variety of people and talk about life on the island and how it has evolved over the past few years.

Somehow, since I was the only one who brought a decent camera thanks to Avinash, I turned out to be the official photographer over the 5 days we spent there. Though I do not master the techniques as much my husband, I enjoyed capturing the ambiance and expressions of people within their natural environment. I ended taking almost a thousand pictures (which led to much headache for selection and processing). So, here are a few interesting pictures from these encounters:

This 72 year old small shop owner recognised his family on a picture taken in the 1970’s by French researchers.

We went past the bead curtains into people’s living rooms.

This man’s face and eyes carry so much intensity, in contrast with his very quiet and serene environment.

This man seemed very intimidated in the beginning but turned out to have a very smiling and open expression for the camera.

I loved the idea of taking portraits on people’s doorsteps under their dainty curtains.

The oldest woman I met during the trip opened up to me about her life story, how she waited for her husband throughout war, and how life was hard, yet she courageously went through the challenges.

The old man and his boat. He was mending fishing nets in a very windy weather when we met him.

This dynamic woman with her grandchild eagerly accompanied us to meet her brother (the old man near the sea).

Local chicks strolling by under posters of foreign chicks at a hairdressing saloon.

I just loved this article snippet which says everything and nothing at the same time!

The famous “boudoute”, literally a very tough cookie that should be soaked in tea and tastes a bit like “pain d’épices”.

The “Chasive sur pattes” is having a siesta!

A tiny corlourful house in a vast area of empty rocky lands that gives a strange sensation of freedom.

Finally, our team with officials of the Rodrigues Commission for Arts and Culture.